Once more, we will give proof even beyond all that.  The act that a man does is done by one particular part of that man.  You may say it was a work of his genius, or of his fancy; it may have been a manifestation of his love, or an exhibition of his courage; yet that work was the work of the whole man:  his courage, his intellect, his habits of perseverance, all helped towards the completion of that single work.  Just in this way certain special works are attributed to certain personalities of the Deity; the work of Redemption being attributed to one, the work of Sanctification to another.  And yet just as the whole man was engaged in doing that work, so does the whole Deity perform that work which is attributed to one essential.

Once more, let us remember that principle which we expounded last Sunday, that it is the law of Being that in proportion as you rise from lower to higher life, the parts are more distinctly developed, while yet the unity becomes more entire.  You find for example, in the lowest forms of animal life one organ performs several functions, one organ being at the same time heart and brain and blood-vessels.  But when you come to man, you find all these various functions existing in different organs, and every organ more distinctly developed; and yet the unity of a man is a higher unity than that of a limpet.  When you come from the material world to the world immaterial, you find that the more society is cultivated—­the more man is cultivated—­the more marvellous is the power of developing distinct powers.  In the savage life it is almost all one feeling; but in proportion as the higher education advances and the higher life appears, every power and faculty developes and distinguishes itself, and becomes distinct and separate.  And yet just in proportion as in a nation every part is distinct, the unity is greater, and just in proportion as in an individual every power is most complete, and stands out most distinct, just in that proportion has the man reached the entireness of his Humanity.

Now brethren, we apply all this to the mind of God.  The Trinitarian maintains against the Unitarian and the Sabellian, that the higher you ascend in the scale of being, the more distinct are the consciousnesses, and that the law of unity implies and demands a manifold unity.  The doctrine of Sabellianism, for example, is this, that God is but one essence—­but one person under different manifestations; and that when He made the world He was called the Father, when He redeemed the world He was called the Son, and when He sanctified the world He was called the Holy Ghost.  The Sabellian and the Unitarian maintain that the unity of God consists simply in a unity of person, and in opposition to this does the Trinitarian maintain that grandness, either in man or in God, must be a unity of manifoldness.

But we will enter into this more deeply.  The first power or consciousness in which God is